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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-42

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श्रीवसिष्ठ उवाच ।
यस्त्वबुद्धमतिर्मूढो रूढो न वितते पदे ।
वज्रसारमिदं तस्य जगदस्त्यसदेव सत् ॥ १ ॥
śrīvasiṣṭha uvāca ,
yastvabuddhamatirmūḍho rūḍho na vitate pade ,
vajrasāramidaṃ tasya jagadastyasadeva sat 1
1. śrīvasiṣṭhaḥ uvāca yaḥ tu abuddhamatiḥ mūḍhaḥ rūḍhaḥ na
vitate pade vajrasāram idam tasya jagat asti asat eva sat
1. śrīvasiṣṭhaḥ uvāca,
yaḥ tu abuddhamatiḥ mūḍhaḥ vitate pade na rūḍhaḥ,
tasya idam jagat vajrasāram asti asat eva sat.
1. Śrī Vasiṣṭha said: But for that deluded person whose intellect (mati) is not awakened, and who is not established in the expansive state, this world (jagat) appears as solid as a diamond to him; it is indeed unreal (asat) yet seems real (sat).
यथा बालस्य वेतालो मृतिपर्यन्तदुःखदः ।
असदेव सदाकारं तथा मूढमते जगत् ॥ २ ॥
yathā bālasya vetālo mṛtiparyantaduḥkhadaḥ ,
asadeva sadākāraṃ tathā mūḍhamate jagat 2
2. yathā bālasya vetālaḥ mṛtiparyantaduḥkhadaḥ
asat eva sadākāram tathā mūḍhamate jagat
2. yathā bālasya vetālaḥ mṛtiparyantaduḥkhadaḥ (asti),
tathā mūḍhamate jagat asat eva sadākāram (pratibhāti).
2. Just as for a child, a phantom (vetāla), though unreal, causes suffering until death; similarly, for the deluded intellect (mati), the world (jagat) is essentially unreal (asat) yet appears to possess a real form.
ताप एव यथा वारि मृगाणां भ्रमकारणम् ।
असत्यमेव सत्याभं तथा मूढमतेर्जगत् ॥ ३ ॥
tāpa eva yathā vāri mṛgāṇāṃ bhramakāraṇam ,
asatyameva satyābhaṃ tathā mūḍhamaterjagat 3
3. tāpaḥ eva yathā vāri mṛgāṇām bhrama-kāraṇam
asatyam eva satya-ābham tathā mūḍha-mateḥ jagat
3. yathā tāpaḥ eva mṛgāṇām vāri bhrama-kāraṇam
tathā asatyam eva jagat mūḍha-mateḥ satya-ābham
3. Just as intense heat (tāpa) is indeed the cause of the illusion (bhrama) of water for deer, similarly, the unreal (asatyam) world appears real (satya-ābham) to a deluded mind (mūḍha-mati).
यथा स्वप्नमृतिर्जन्तोरसत्या सत्यरूपिणी ।
अर्थक्रियाकरी भाति तथा मूढधियां जगत् ॥ ४ ॥
yathā svapnamṛtirjantorasatyā satyarūpiṇī ,
arthakriyākarī bhāti tathā mūḍhadhiyāṃ jagat 4
4. yathā svapna-mṛtiḥ jantoḥ asatyā satya-rūpiṇī
artha-kriyā-karī bhāti tathā mūḍha-dhiyām jagat
4. yathā svapna-mṛtiḥ jantoḥ asatyā satya-rūpiṇī
artha-kriyā-karī bhāti tathā mūḍha-dhiyām jagat
4. Just as death experienced in a dream (svapna-mṛti), though unreal (asatyā), appears to a living being (jantu) as having a real form (satya-rūpiṇī) and causing actual effects (artha-kriyā-karī), similarly, the world (jagat) appears so to those with deluded intellects (mūḍha-dhī).
अव्युत्पन्नस्य कनके कानके कटके यथा ।
कटकज्ञप्तिरेवास्ति न मनागपि हेमधीः ॥ ५ ॥
avyutpannasya kanake kānake kaṭake yathā ,
kaṭakajñaptirevāsti na manāgapi hemadhīḥ 5
5. avyutpannasya kanake kānake kaṭake yathā
kaṭaka-jñaptiḥ eva asti na manāk api hema-dhīḥ
5. yathā avyutpannasya kanake kānake kaṭake
kaṭaka-jñaptiḥ eva asti na manāk api hema-dhīḥ
5. Just as for an uninitiated person (avyutpannasya), concerning gold (kanake) that is a golden (kānake) bracelet (kaṭake), there is only the perception of the bracelet (kaṭaka-jñapti), and not even a slight awareness of its nature as gold (hema-dhī).
तथाऽज्ञस्य पुणुराजगनागेश्वमेखसुर् ।
इयं दृश्यदृगेवास्ति न त्वन्या परमाथदृक् ॥ ६ ॥
tathā'jñasya puṇurājaganāgeśvamekhasur ,
iyaṃ dṛśyadṛgevāsti na tvanyā paramāthadṛk 6
6. tathā ajñasya pare tattve dṛśya-ākāre vilāsinī iyam
dṛśya-dṛk eva asti na tu anyā parama-artha-dṛk
6. tathā ajñasya pare tattve dṛśya-ākāre vilāsinī iyam
dṛśya-dṛk eva asti na tu anyā parama-artha-dṛk
6. Similarly, for the ignorant person (ajña), concerning the Supreme Reality (para tattva) that appears in the form of the visible (dṛśya-ākāra), this (iyam) is merely the perception of the visible (dṛśya-dṛk), and not the other perception, that of ultimate reality (paramārtha-dṛk).
यथा नभसि मुक्तालीपिच्छकेशोण्ड्रकादयः ।
असत्याः सत्यतां याता भात्येवं दुर्दशां जगत् ॥ ७ ॥
yathā nabhasi muktālīpicchakeśoṇḍrakādayaḥ ,
asatyāḥ satyatāṃ yātā bhātyevaṃ durdaśāṃ jagat 7
7. yathā nabhasi muktālīpicchakeśoṇḍrakādayaḥ
asatyāḥ satyatām yātāḥ bhāti evam durdarśām jagat
7. yathā asatyāḥ muktālīpicchakeśoṇḍrakādayaḥ nabhasi satyatām yātāḥ,
evam jagat durdarśām bhāti
7. Just as in the sky, unreal phenomena like perceived strands of pearls, peacock feathers, and floating specks of hair, though unreal, appear to be real, so too does the world manifest itself as a distorted perception.
दीर्मस्वप्नमिदं विश्वं विद्ध्यहन्तादिसंयुतम् ।
अत्रान्ये स्वप्नपुरुषा यथा सत्यास्तथा शृणु ॥ ८ ॥
dīrmasvapnamidaṃ viśvaṃ viddhyahantādisaṃyutam ,
atrānye svapnapuruṣā yathā satyāstathā śṛṇu 8
8. dīrmasvapnam idam viśvam viddhi ahantādisaṃyutam
atra anye svapnapurūṣāḥ yathā satyāḥ tathā śṛṇu
8. idam viśvam ahantādisaṃyutam dīrmasvapnam viddhi
atra anye svapnapurūṣāḥ yathā satyāḥ tathā śṛṇu
8. Understand this world, imbued with ego (ahaṅkāra) and such concepts, to be a prolonged dream. Hear how, within this (dream), other dream-characters are perceived as real.
अस्ति सर्वगतं शान्तं परमार्थघनं शुचि ।
अचेत्यचिन्मात्रवपुः परमाकाशमाततम् ॥ ९ ॥
asti sarvagataṃ śāntaṃ paramārthaghanaṃ śuci ,
acetyacinmātravapuḥ paramākāśamātatam 9
9. asti sarvagam śāntam paramārthaghanaṃ śuci
acetyacinmātravapuḥ paramākāśam ātatam
9. sarvagam śāntam paramārthaghanaṃ śuci
acetyacinmātravapuḥ paramākāśam ātatam asti
9. There exists that which is all-pervading, tranquil, intensely real, pure, whose essence is solely incomprehensible consciousness, and which is the pervasive supreme space.
तत्सर्वगं सर्वशक्ति सर्वं सर्वात्मकं स्वयम् ।
यत्र यत्र यथोदेति तथास्ते तत्र तत्र वै ॥ १० ॥
tatsarvagaṃ sarvaśakti sarvaṃ sarvātmakaṃ svayam ,
yatra yatra yathodeti tathāste tatra tatra vai 10
10. tat sarvagam sarvaśakti sarvam sarvātmakam svayam
yatra yatra yathā udeti tathā aste tatra tatra vai
10. tat sarvagam sarvaśakti sarvam sarvātmakam svayam (asti) yatra yatra yathā udeti,
tatra tatra tathā vai aste
10. That (ultimate reality), which is all-pervading, all-powerful, the totality, inherently of the nature of all (sarvātmaka), wherever and however it manifests, there and in that same manner it certainly remains.
तेन स्वप्नपुरे द्रष्टा यान्वेत्ति पुरवासिनः ।
नरानिति नरा एव क्षणात्तस्य भवन्ति ते ॥ ११ ॥
tena svapnapure draṣṭā yānvetti puravāsinaḥ ,
narāniti narā eva kṣaṇāttasya bhavanti te 11
11. tena svapnapure draṣṭā yān vetti puravāsinaḥ
narān iti narāḥ eva kṣaṇāt tasya bhavanti te
11. tena draṣṭā svapnapure yān puravāsinaḥ narān iti vetti,
te narāḥ eva kṣaṇāt tasya bhavanti.
11. The seer in a dream city perceives inhabitants whom he knows as men; these very men instantly become real for him.
यद्द्रष्टुश्चित्स्वरूपं तत्स्वप्नाकाशान्तरस्थितम् ।
स्वप्नाकाशचित्ताभं हि नरानामेति भावितम् ॥ १२ ॥
yaddraṣṭuścitsvarūpaṃ tatsvapnākāśāntarasthitam ,
svapnākāśacittābhaṃ hi narānāmeti bhāvitam 12
12. yat draṣṭuḥ cit-svarūpam tat svapnākāśāntarasthitam
svapnākāśacittābham hi narānām eti bhāvitam
12. yat draṣṭuḥ cit-svarūpam tat svapnākāśāntarasthitam hi svapnākāśacittābham narānām eti bhāvitam.
12. That very nature of consciousness (cit) belonging to the seer, which is situated within the dream-space, indeed, by resembling the mind (citta) within that dream-space, is considered to manifest as men.
वेदितृत्वैक्यवशतो नरतेवावबुध्यते ।
आत्मन्यतश्चिद्बलेन द्वयोरप्येति सत्यता ॥ १३ ॥
veditṛtvaikyavaśato naratevāvabudhyate ,
ātmanyataścidbalena dvayorapyeti satyatā 13
13. veditṛtvaikya-vaśataḥ naratā iva avabudhyate
ātmani ataḥ cit-balena dvayoḥ api eti satyatā
13. veditṛtvaikya-vaśataḥ naratā iva avabudhyate.
ataḥ ātmani cit-balena dvayoḥ api satyatā eti.
13. Because of the oneness in the state of knowing (i.e., between the knower and the known), the quality of being a man (naratā) is perceived. Therefore, in the Self (ātman), by the power of consciousness (cit), the reality (satyatā) of both (the dream-seer and the dream-men) comes into being.
श्रीराम उवाच ।
स्वप्नेऽपि स्वप्नपुरुषा न सत्याः स्युर्मुने यदि ।
वद तत्को भवेद्दोषो मायामात्रशरीरिणि ॥ १४ ॥
śrīrāma uvāca ,
svapne'pi svapnapuruṣā na satyāḥ syurmune yadi ,
vada tatko bhaveddoṣo māyāmātraśarīriṇi 14
14. śrīrāma uvāca svapne api svapnapurūṣāḥ na satyāḥ syuḥ
mune yadi vada tat kaḥ bhavet doṣaḥ māyāmātraśarīriṇi
14. śrīrāma uvāca,
mune,
yadi svapne api svapnapurūṣāḥ na satyāḥ syuḥ,
tat vada,
kaḥ doṣaḥ māyāmātraśarīriṇi bhavet?
14. Śrī Rāma said: "O sage, if the figures in a dream are not truly real, then please tell me, what defect (doṣa) would there be in something that possesses a body composed merely of illusion (māyā)?"
श्रीवसिष्ठ उवाच ।
स्वप्ने न पुरवास्तव्या वस्तुतः सत्यरूपिणः ।
प्रमाणमत्र शृणु मे प्रत्यक्षं नाम नेतरत् ॥ १५ ॥
śrīvasiṣṭha uvāca ,
svapne na puravāstavyā vastutaḥ satyarūpiṇaḥ ,
pramāṇamatra śṛṇu me pratyakṣaṃ nāma netarat 15
15. śrī vasiṣṭha uvāca | svapne na
puravāstavyāḥ vastutaḥ satyarūpiṇaḥ
| pramāṇam atra śṛṇu me
pratyakṣam nāma na itarat || 15 ||
15. śrī vasiṣṭha uvāca svapne puravāstavyāḥ vastutaḥ satyarūpiṇaḥ
na atra me pramāṇam śṛṇu pratyakṣam nāma na itarat
15. Śrī Vasiṣṭha said: The inhabitants of a city seen in a dream do not, in reality, possess a true form. Listen to my proof on this matter: it is direct perception (pratyakṣa) itself, and nothing else.
सर्गादावात्मभूर्भाति स्वप्नाभानुभवात्मकः ।
तत्संकल्पकलं विश्वमेव स्वप्नाभमेव तत् ॥ १६ ॥
sargādāvātmabhūrbhāti svapnābhānubhavātmakaḥ ,
tatsaṃkalpakalaṃ viśvameva svapnābhameva tat 16
16. sargādau ātmabhūḥ bhāti svapnābhānubhavātmakaḥ |
tatsaṃkalpakalam viśvam eva svapnābham eva tat || 16 ||
16. sargādau svapnābhānubhavātmakaḥ ātmabhūḥ bhāti
tatsaṃkalpakalam viśvam eva tat svapnābham eva
16. At the beginning of creation, the self-born (ātmabhūḥ, Brahmā) shines forth, having a nature that is a dream-like experience. The entire universe, being the product of his resolve, is indeed just like a dream.
एवं विश्वमिदं स्वप्नस्तत्र सत्यं भवान्मम ।
यथैव त्वं तथैवान्ये स्वप्ने स्वप्नवरा नृणाम् ॥ १७ ॥
evaṃ viśvamidaṃ svapnastatra satyaṃ bhavānmama ,
yathaiva tvaṃ tathaivānye svapne svapnavarā nṛṇām 17
17. evam viśvam idam svapnaḥ tatra satyam bhavān mama | yathā
eva tvam tathā eva anye svapne svapnavarāḥ nṛṇām || 17 ||
17. evam idam viśvam svapnaḥ tatra mama bhavān satyam
yathā eva tvam tathā eva anye svapne nṛṇām svapnavarāḥ
17. Thus, this universe is a dream. In it, you appear real to me. Just as you (appear real), so too do others in a dream, appearing as excellent dream-creations to people.
स्वप्ने नगरवास्तव्याः सत्या न स्युरिमे यदि ।
तदिहापि तदाकारे न सत्यं मे मनागपि ॥ १८ ॥
svapne nagaravāstavyāḥ satyā na syurime yadi ,
tadihāpi tadākāre na satyaṃ me manāgapi 18
18. svapne nagaravāstavyāḥ satyāḥ na syuḥ ime yadi |
tad iha api tadākāre na satyam me manāk api || 18 ||
18. yadi svapne ime nagaravāstavyāḥ satyāḥ na syuḥ
tad iha api tadākāre me manāk api satyam na
18. If these inhabitants of a city in a dream are not truly real, then here (in this world) also, in this form, there is no reality for me, not even the slightest bit.
यथाहं तव सत्यात्मा सत्यं सर्व भवेन्मम ।
स्वप्नोपलम्भे संसारे मिथः सिद्ध्यै प्रमेदृशी ॥ १९ ॥
yathāhaṃ tava satyātmā satyaṃ sarva bhavenmama ,
svapnopalambhe saṃsāre mithaḥ siddhyai pramedṛśī 19
19. yathā aham tava satya-ātmā satyam sarvam bhavet mama |
svapna-upalambhe saṃsāre mithaḥ siddhyai pramā īdṛśī ||
19. yathā aham tava satya-ātmā,
tathā mama sarvam satyam bhavet.
svapna-upalambhe saṃsāre ca,
mithaḥ siddhyai īdṛśī pramā [astu]
19. Just as I am your true self (ātman), so may everything become real for me. This kind of perception (pramā) in the experience of a dream and in the cycle of transmigration (saṃsāra) is for mutual realization.
संसारे विपुले स्वप्ने यथा सत्यमहं तव ।
यथा त्वमपि मे सत्यं सर्वं स्वप्नेष्विति क्रमः ॥ २० ॥
saṃsāre vipule svapne yathā satyamahaṃ tava ,
yathā tvamapi me satyaṃ sarvaṃ svapneṣviti kramaḥ 20
20. saṃsāre vipule svapne yathā satyam aham tava | yathā
tvam api me satyam sarvam svapneṣu iti kramaḥ ||
20. yathā aham tava saṃsāre vipule svapne satyam,
yathā tvam api me satyam,
sarvam svapneṣu iti kramaḥ
20. Just as I am real to you in this vast dream-like cycle of transmigration (saṃsāra), so too you are real to me, and everything is real in dreams - this is the established order.
श्रीराम उवाच ।
स्वप्नद्रष्टरि निर्निद्रे तद्द्रष्टुः स्वप्नपत्तनम् ।
सद्रूपत्वात्तथैवास्ते ममेति भगवन्मतिः ॥ २१ ॥
śrīrāma uvāca ,
svapnadraṣṭari nirnidre taddraṣṭuḥ svapnapattanam ,
sadrūpatvāttathaivāste mameti bhagavanmatiḥ 21
21. śrī-rāma uvāca | svapna-draṣṭari
nir-nidre tat-draṣṭuḥ
svapna-pattanam | sat-rūpatvāt tathā
eva āste mama iti bhagavan matiḥ ||
21. śrī-rāma uvāca: bhagavan,
svapna-draṣṭari nir-nidre api tat-draṣṭuḥ svapna-pattanam sat-rūpatvāt tathā eva āste,
iti mama matiḥ
21. Shri Rama said: 'O Lord, my understanding is this: even when the dream-seer is awake, that seer's dream-city nonetheless exists just as it did, due to its inherent reality.'
श्रीवसिष्ठ उवाच ।
एवमेतत्तथैवास्ते सत्यत्वात्स्वप्रपत्तनम् ।
स्वप्नद्रष्टरि निर्निद्रेऽप्याकाशविशदाकृति ॥ २२ ॥
śrīvasiṣṭha uvāca ,
evametattathaivāste satyatvātsvaprapattanam ,
svapnadraṣṭari nirnidre'pyākāśaviśadākṛti 22
22. śrī-vasiṣṭha uvāca | evam etat
tathā eva āste satyatvāt
svapna-pattanam | svapna-draṣṭari
nir-nidre api ākāśa-viśada-ākṛti ||
22. śrī-vasiṣṭha uvāca: etat evam eva.
svapna-pattanam satyatvāt tathā eva āste,
svapna-draṣṭari nir-nidre api ākāśa-viśada-ākṛti [sat]
22. Shri Vashistha said: 'This is indeed so; the dream-city remains exactly as it was due to its reality, even for the dream-seer who is awake, appearing as clear as space.'
एतदास्तामिदं तावद्यज्जाग्रदिव मन्यसे ।
विद्धि तत्स्वप्नमेवान्तर्देशकालाद्यपूरकम् ॥ २३ ॥
etadāstāmidaṃ tāvadyajjāgradiva manyase ,
viddhi tatsvapnamevāntardeśakālādyapūrakam 23
23. etat āstām idam tāvat yat jāgrat iva manyase viddhi
tat svapnam eva antaḥ deśa-kāla-ādi-apūrakam
23. idam tāvat etat āstām.
yat jāgrat iva manyase tat antaḥ deśa-kāla-ādi-apūrakam svapnam eva viddhi.
23. Let this topic rest for now. What you currently perceive as the waking state, understand that it is merely a dream internally, one that does not truly establish (or fulfill) space, time, and other such categories.
एवं सर्वमिदं भाति न सत्यं सत्यवत्स्थितम् ।
रञ्जयत्यपि मिथ्यैव स्वप्नस्त्रीसुरतोपमम् ॥ २४ ॥
evaṃ sarvamidaṃ bhāti na satyaṃ satyavatsthitam ,
rañjayatyapi mithyaiva svapnastrīsuratopamam 24
24. evam sarvam idam bhāti na satyam satyavat sthitam
rañjayati api mithyā eva svapna-strī-surata-upamam
24. evam idam sarvam na satyam satyavat sthitam bhāti.
mithyā eva api svapna-strī-surata-upamam rañjayati.
24. In this way, all this appears, not as truly real, but rather established as if it were real. It delights, even though it is merely illusory, comparable to the pleasure derived from sexual union with a dream-woman.
सर्वत्र विद्यते सर्वं देहस्यान्तर्बहिस्तथा ।
यत्तु वेत्ति यथा संवित्तत्तथा स्वैव पश्यति ॥ २५ ॥
sarvatra vidyate sarvaṃ dehasyāntarbahistathā ,
yattu vetti yathā saṃvittattathā svaiva paśyati 25
25. sarvatra vidyate sarvam dehasya antaḥ bahiḥ tathā
yat tu vetti yathā saṃvit tat tathā svā eva paśyati
25. dehasya antaḥ bahiḥ tathā sarvatra sarvam vidyate.
yat tu saṃvit yathā vetti,
tat svā eva tathā paśyati.
25. Everything exists everywhere, both within and outside the body. But whatever consciousness (saṃvit) perceives in a certain way, it is in that very way that consciousness itself sees it.
यत्कोशे विद्यते द्रव्यं तद्द्रष्ट्रा लभ्यते यथा ।
तथास्ति सर्वं चिद्व्योम्नि चेत्यते तत्त्वनेन वै ॥ २६ ॥
yatkośe vidyate dravyaṃ taddraṣṭrā labhyate yathā ,
tathāsti sarvaṃ cidvyomni cetyate tattvanena vai 26
26. yat kośe vidyate dravyam tat draṣṭrā labhyate yathā
tathā asti sarvam cit-vyomni cetyate tat tu anena vai
26. yathā kośe dravyam vidyate,
tat draṣṭrā labhyate,
tathā cit-vyomni sarvam asti.
tat tu anena vai cetyate.
26. Just as wealth (dravya) exists in a treasury and is obtained by the one who sees it, so too does everything exist in the ether of consciousness (cidvyoma). And that (everything) is indeed perceived by this (consciousness).
अनन्तरमुवाचेदं देवी ज्ञप्तिर्विदूरथम् ।
कृत्वा बोधामृतासेकैर्विवेकाङ्कुरसुन्दरम् ॥ २७ ॥
anantaramuvācedaṃ devī jñaptirvidūratham ,
kṛtvā bodhāmṛtāsekairvivekāṅkurasundaram 27
27. anantaram uvāca idam devī jñaptiḥ vidūratham
kṛtvā bodha-amṛta-āsekaiḥ viveka-aṅkura-sundaram
27. anantaram devī jñaptiḥ bodha-amṛta-āsekaiḥ
viveka-aṅkura-sundaram vidūratham idam kṛtvā uvāca
27. Thereafter, the Goddess Jñapti spoke this to Vidūratha, having made him radiant with the sprout of discernment (viveka) through the sprinklings of the nectar of understanding (bodha).
एतदेव मया राजँल्लीलार्थमुपवर्णितम् ।
स्वस्ति तेऽस्तु गमिष्यावो दृष्टा दृष्टान्तदृष्टयः ॥ २८ ॥
etadeva mayā rājaṃllīlārthamupavarṇitam ,
svasti te'stu gamiṣyāvo dṛṣṭā dṛṣṭāntadṛṣṭayaḥ 28
28. etat eva mayā rājan līlā-artham upavarṇitam
svasti te astu gamiṣyāvaḥ dṛṣṭā dṛṣṭānta-dṛṣṭayaḥ
28. rājan mayā etat eva līlā-artham upavarṇitam te svasti astu dṛṣṭānta-dṛṣṭayaḥ dṛṣṭā gamiṣyāvaḥ ।
28. O King, I have described this merely as a playful narration. May auspiciousness (svasti) be with you. We, having acquired insights from these illustrations, shall now depart.
श्रीवसिष्ठ उवाच ।
इति प्रोक्ते सरस्वत्या गिरा मधुरवर्णया ।
उवाच वचनं धीमान्भूमिपालो विदूरथः ॥ २९ ॥
śrīvasiṣṭha uvāca ,
iti prokte sarasvatyā girā madhuravarṇayā ,
uvāca vacanaṃ dhīmānbhūmipālo vidūrathaḥ 29
29. śrī-vasiṣṭha uvāca iti prokte sarasvatyā girā
madhura-varṇayā uvāca vacanam dhīmān bhūmipālaḥ vidūrathaḥ
29. śrī-vasiṣṭha uvāca iti madhura-varṇayā girā sarasvatyā prokte (sati) dhīmān bhūmipālaḥ vidūrathaḥ vacanam uvāca ।
29. Śrī Vasiṣṭha said: When Sarasvatī had thus spoken with sweet-sounding words, the wise King Vidūratha then spoke his reply.
विदूरथ उवाच ।
ममापि दर्शनं देवि मोघं भवति नार्थिनि ।
महाफलप्रदायास्तु कथं तव भविष्यति ॥ ३० ॥
vidūratha uvāca ,
mamāpi darśanaṃ devi moghaṃ bhavati nārthini ,
mahāphalapradāyāstu kathaṃ tava bhaviṣyati 30
30. vidūratha uvāca mama api darśanam devi mogham bhavati na
arthini mahā-phala-pradāyāḥ tu katham tava bhaviṣyati
30. vidūratha uvāca devi,
arthini! mama api darśanam mogham na bhavati tu mahā-phala-pradāyāḥ tava katham (mogham) bhaviṣyati?
30. Vidūratha said: 'O Goddess, granter of wishes (arthini)! Even my presence does not become fruitless for supplicants. But how then could your presence, who bestows great results, ever be futile?'
अहं देहं समुत्सृज्य लोकान्तरमितोऽपरम् ।
निजमायामि हे देवि स्वप्नात्स्वप्नान्तरं यथा ॥ ३१ ॥
ahaṃ dehaṃ samutsṛjya lokāntaramito'param ,
nijamāyāmi he devi svapnātsvapnāntaraṃ yathā 31
31. aham deham samutsṛjya lokāntaram itaḥ aparam
nijam āyāmi he devi svapnāt svapnāntaram yathā
31. he devi yathā svapnāt svapnāntaram aham itaḥ
deham samutsṛjya aparam nijam lokāntaram āyāmi
31. O Goddess, just as one passes from one dream to another, I will abandon this body from here and enter another world, my own.
पश्यादिशाशु मां मातः प्रपन्नं शरणागतम् ।
भक्तेऽवहेला वरदे महतां न विराजते ॥ ३२ ॥
paśyādiśāśu māṃ mātaḥ prapannaṃ śaraṇāgatam ,
bhakte'vahelā varade mahatāṃ na virājate 32
32. paśya ādiś āśu mām mātaḥ prapannam śaraṇāgatam
bhakte avahelā varade mahatām na virājate
32. mātaḥ varade āśu mām prapannam śaraṇāgatam
paśya ādiś mahatām bhakte avahelā na virājate
32. O Mother, O Giver of boons, quickly behold me and direct me, who has surrendered and sought refuge. Disregard for a devotee does not become noble persons.
यं प्रदेशमहं यामि तमेवायात्वयं मम ।
मन्त्री कुमारी चैवेयं बालेति कुरु मे दयाम् ॥ ३३ ॥
yaṃ pradeśamahaṃ yāmi tamevāyātvayaṃ mama ,
mantrī kumārī caiveyaṃ bāleti kuru me dayām 33
33. yam pradeśam aham yāmi tam eva āyātu ayam mama
mantrī kumārī ca eva iyam bālā iti kuru me dayām
33. aham yam pradeśam yāmi ayam mama mantrī tam eva
āyātu ca iyam kumārī eva bālā iti me dayām kuru
33. Whichever place I go to, may this minister of mine come to that very place. And this princess is but a child, therefore, show me compassion.
श्रीसरस्वत्युवाच ।
आगच्छ राज्यमुचितार्थविलासचारु प्राग्जन्ममण्डलपते कुरु निर्विशङ्कम् ।
अस्माभिरर्थिजनकामनिराकृतिर्हि दृष्टा न काचन कदाचिदपीति विद्धि ॥ ३४ ॥
śrīsarasvatyuvāca ,
āgaccha rājyamucitārthavilāsacāru prāgjanmamaṇḍalapate kuru nirviśaṅkam ,
asmābhirarthijanakāmanirākṛtirhi dṛṣṭā na kācana kadācidapīti viddhi 34
34. śrī sarasvatī uvāca āgaccha rājyam
ucitārthavilāsacāru prāgjanmamaṇḍalapate kuru
nirviśaṅkam asmābhiḥ arthijanakāmanirākṛtiḥ
hi dṛṣṭā na kācana kadācit api iti viddhi
34. śrī sarasvatī uvāca prāgjanmamaṇḍalapate
āgaccha ucitārthavilāsacāru rājyam nirviśaṅkam
kuru hi asmābhiḥ arthijanakāmanirākṛtiḥ
kācana kadācit api na dṛṣṭā iti viddhi
34. Śrī Sarasvatī said: "O lord of the realm from your previous birth, come and fearlessly rule your kingdom, which is beautiful with its fitting prosperity and delightful experiences. For know that we have indeed never, at any time, denied the desires of those who seek favors."

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vairāgya prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33

mumukṣu prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20

utpatti prakaraṇa (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 (current chapter) Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122

sthiti prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62

upaśama prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93

nirvāṇa prakaraṇa (bhāga 1)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128

nirvāṇa prakaraṇa (bhāga 2)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154 Chapter 155 Chapter 156 Chapter 157 Chapter 158 Chapter 159 Chapter 160 Chapter 161 Chapter 162 Chapter 163 Chapter 164 Chapter 165 Chapter 166 Chapter 167 Chapter 168 Chapter 169 Chapter 170 Chapter 171 Chapter 172 Chapter 173 Chapter 174 Chapter 175 Chapter 176 Chapter 177 Chapter 178 Chapter 179 Chapter 180 Chapter 181 Chapter 182 Chapter 183 Chapter 184 Chapter 185 Chapter 186 Chapter 187 Chapter 188 Chapter 189 Chapter 190 Chapter 191 Chapter 192 Chapter 193 Chapter 194 Chapter 195 Chapter 196 Chapter 197 Chapter 198 Chapter 199 Chapter 200 Chapter 201 Chapter 202 Chapter 203 Chapter 204 Chapter 205 Chapter 206 Chapter 207 Chapter 208 Chapter 209 Chapter 210 Chapter 211 Chapter 212 Chapter 213 Chapter 214 Chapter 215 Chapter 216